Intimate Enemies

Intimate Enemies
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In the aftermath of a civil war, former enemies are left living side by side—and often the enemy is a son-in-law, a godfather, an old schoolmate, or the community that lies just across the valley. Though the internal conflict in Peru at the end of the twentieth century was incited and organized by insurgent Senderistas, the violence and destruction were carried out not only by Peruvian armed forces but also by civilians. In the wake of war, any given Peruvian community may consist of ex-Senderistas, current sympathizers, widows, orphans, army veterans—a volatile social landscape. These survivors, though fully aware of the potential danger posed by their neighbors, must nonetheless endeavor to live and labor alongside their intimate enemies. Drawing on years of research with communities in the highlands of Ayacucho, Kimberly Theidon explores how Peruvians are rebuilding both individual lives and collective existence following twenty years of armed conflict. Intimate Enemies recounts the stories and dialogues of Peruvian peasants and Theidon's own experiences to encompass the broad and varied range of conciliatory practices: customary law before and after the war, the practice of arrepentimiento (publicly confessing one's actions and requesting pardon from one's peers), a differentiation between forgiveness and reconciliation, and the importance of storytelling to make sense of the past and recreate moral order. The micropolitics of reconciliation in these communities present an example of postwar coexistence that deeply complicates the way we understand transitional justice, moral sensibilities, and social life in the aftermath of war. Any effort to understand postconflict reconstruction must be attuned to devastation as well as to human tenacity for life.

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Kimberly Theidon. Intimate Enemies

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Intimate Enemies

Bert B. Lockwood, Jr., Series Editor

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Once military bases were established throughout the countryside, campesinos were obligated to live in nucleated settlements for security purposes. This new spatial practice gave rise to more envidia as neighbors now lived next door as opposed to a steep slope away. The fighting also made it too dangerous for El Piki to head out regularly to the mountains and place pagapus (offerings or sacrifices) on behalf of villagers who were requesting godly intervention in resolving problems. “I could no longer speak regularly with Madre Rasuhuillca [Mother Rasuhuillca, the highest mountain in the region]. She is la senõra de la medicina, la señora abogada [the lady of medicine, the lady lawyer].”

In a time of profoundly conflictive social relationships—envious neighbors as well as different alliances during the war, which generated tremendous distrust—Madre Rasuhuillca grew angry that villagers had forgotten their commitments to her and to the past. She sided with the Senderistas, allowing them to hide in the clouds surrounding her peak, the shrubs clustered on her slopes, and the holes in the earth that she opened for the guerrillas when they were pursued by the rondas campesinas. As numerous ronderos recalled, “When we went out to Rasuhuillca on patrol, we found flowers, cigarettes, limes—the Senderistas took pagapus. They had a pact with the mountains and that was why they could hide in the hills. The mountains opened up to let them in, and then hid them.”

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